neuter of a derivative of ἱλάσκομαι; an expiatory (place or thing), i.e. (concretely) an atoning victim, or (specially) the lid of the Ark (in the Temple):--mercyseat, propitiation.
### Core Meaning & Semantic Range
The Greek term ἱλαστήριον (hilastḗrion, `{{G2435}}`) is a neuter noun derived from the verb ἱλάσκομαι (hilaskomai, `{{G2443}}`), meaning "to propitiate" or "to make propitious." Its core semantic range encompasses both an expiatory *place* and an expiatory *thing* or *means*. In its concrete application, it can refer to an atoning victim or, more specifically, to the lid of the Ark of the Covenant, known as the "mercy seat" in the Old Testament. The English translations "mercy seat" and "propitiation" capture these dual aspects, highlighting its role in appeasing divine wrath and making atonement for sin.
### Biblical Occurrences & Contextual Analysis
The term ἱλαστήριον (hilastḗrion, `{{G2435}}`) appears twice in the New Testament, each instance illuminating a distinct, yet interconnected, facet of its meaning.
1. **[[Romans 3:25]]**: "Whom God put forward as a propitiation (ἱλαστήριον) by his blood, to be received by faith."
In this pivotal theological statement, Paul presents Jesus Christ as the ἱλαστήριον. Here, the term refers not to a physical object or place, but to Christ Himself as the means of atonement. God, in His sovereign initiative, publicly displayed Christ as the one through whom His righteous wrath against human sin is satisfied and appeased. Christ's sacrificial death, symbolized by "his blood," is the active agent of this propitiation, making it possible for God to declare sinners righteous while remaining just. This usage emphasizes the *atoning sacrifice* aspect of ἱλαστήριον.
2. **[[Hebrews 9:5]]**: "Above it were the cherubim of glory overshadowing the mercy seat (ἱλαστήριον)."
In the Epistle to the Hebrews, the term directly refers to the kappōreth (`{{H3722}}`) of the Old Testament Tabernacle and Temple, the golden lid of the Ark of the Covenant. This was the most sacred spot in the Holy of Holies, where the High Priest, on the Day of Atonement (Yom Kippur), would sprinkle the blood of the sin offering. This act symbolized the covering or expiation of the sins of the people. In this context, ἱλαστήριον denotes the *expiatory place* where God's presence met with humanity and where atonement was ceremonially accomplished. The author of Hebrews uses this Old Testament reality as a typological prefigurement of Christ's superior and ultimate atoning work.
These two occurrences demonstrate the comprehensive nature of ἱλαστήριον: it is both the *place* where God's justice and mercy meet and the *means* (Christ's sacrifice) by which that reconciliation is achieved.
### Related Words & Concepts
The understanding of ἱλαστήριον (hilastḗrion, `{{G2435}}`) is enriched by examining its lexical family and theological parallels:
* **ἱλάσκομαι (hilaskomai, `{{G2443}}`)**: The verb from which ἱλαστήριον is derived, meaning "to make propitiation for" or "to expiate." It speaks of the action of appeasing wrath or making atonement.
* **ἱλασμός (hilasmos, `{{G2434}}`)**: A related noun, meaning "propitiation" or "an atoning sacrifice." It is used in [[1 John 2:2]] and [[1 John 4:10]] to describe Christ as the propitiation for our sins.
* **Old Testament כַּפֹּרֶת (kappōreth, `{{H3722}}`)**: This Hebrew term, typically translated "mercy seat" or "atonement cover," is the direct Old Testament counterpart to the ἱλαστήριον in [[Hebrews 9:5]]. It is the place where atonement was made, derived from the root כָּפַר (kaphar, `{{H3722}}`), meaning "to cover," "to atone."
* **Atonement and Expiation**: These concepts are central. Expiation involves the removal or covering of sin, while propitiation specifically addresses the turning away of divine wrath. ἱλαστήριον encompasses both, as Christ's sacrifice both removes sin and appeases God's righteous judgment.
* **Redemption (ἀπολύτρωσις, `{{G629}}`)** and **Justification (δικαιοσύνη, `{{G1343}}`)**: Christ's work as the ἱλαστήριον is foundational to these doctrines. His propitiatory sacrifice is the basis upon which believers are redeemed from the penalty of sin and declared righteous by God.
### Theological Significance
The theological significance of ἱλαστήριον (hilastḗrion, `{{G2435}}`) is profound, lying at the heart of the Christian understanding of salvation:
1. **Divine Initiative**: The declaration in [[Romans 3:25]] that God "put forward" Christ as the ἱλαστήριον underscores that atonement is not a human attempt to appease an angry deity, but a divine provision. God Himself, in His love and justice, provided the means for reconciliation. This highlights God's active role in saving humanity.
2. **Reconciliation of Justice and Mercy**: Christ as the ἱλαστήριον provides the solution to the theological dilemma of how a just God can forgive sinful humanity. Through Christ's atoning death, God's righteous demands against sin are fully met, allowing Him to extend mercy and justification to those who believe, without compromising His holiness ([[Romans 3:26]]).
3. **Fulfillment of Old Covenant Rituals**: The Old Testament mercy seat (ἱλαστήριον) served as a powerful type, pointing forward to the ultimate reality in Christ. While the Old Covenant rituals provided a temporary covering for sins, Christ's sacrifice as the perfect ἱλαστήριον permanently and completely expiates sin, rendering the animal sacrifices obsolete. He is both the perfect High Priest and the perfect sacrifice, entering the true heavenly sanctuary.
4. **Basis for Access to God**: Just as the mercy seat was the place where God met with His people, Christ, as the ultimate ἱλαστήριον, provides the true and living way to approach God's presence. Through faith in His atoning work, believers now have confident access to the Father, an access once restricted and mediated by the High Priest.
### Summary
The Greek term ἱλαστήριον (hilastḗrion, `{{G2435}}`) functions with a dual significance in the New Testament. It refers both to the "mercy seat" of the Old Testament Tabernacle, the sacred place of atonement, and preeminently to Jesus Christ Himself as the ultimate "propitiation" or "atoning sacrifice." God, in His sovereign love, "put forward" Christ as the means by which His righteous wrath against sin is appeased and reconciliation is achieved. Christ's death as the ἱλαστήριον provides the perfect fulfillment of the Old Covenant's sacrificial system, enabling God to be both just and the justifier of those who have faith. It is through this divine provision that humanity finds forgiveness, righteousness, and access to God's presence.
TRV